Man is born broken. He lives by mending. The grace of God is glue. (Eugene O'Neil)

September 2009

September 23, 2009

"Whites will comprise less than half of the U.S. population by 2042, about eight years earlier than previously thought, according to a report to be released by the Census Bureau.
The transition, long predicted by demographers, will spell big changes for the nation's schools and work force.

Over the next four decades the non-Hispanic white population will get older, eventually going into decline between 2030 and 2040. Minorities will become a majority of the population aged zero to 17 years first -- in about 15 years -- and move up through age groups for there.

'We are going to become more diverse in more parts of the country and in more of the age structure sooner,' said William Frey, senior demographer at the Brookings Institution, a Washington think tank."

"In 1998, a national study of
American congregations found that just 5% of Protestant churches were racially
diverse (no one racial group is 80% or more of the congregation). No differences existed between large
churches (1000 or more attenders) and other churches. When this same study was conducted in 2007, a major change
was revealed. Large Protestant
churches were three times more
likely to be multiracial in 2007 than in 1998. Andif we focus just on evangelical
churches,large congregations were
five times more likely in 2007 than in 1998 to be multiracial. This is seismic change in such a short
time. These changes have come
about do to a spiritual movement that has emerged and is discussed in Ethnic Blends. Large churches typically are the bellwether of change to
come throughout Christendom. More
change, then, is coming. An old
system is crumbling, and a new one—the multiracial congregation—is emerging."

As a special bonus for those of you tuned into The Nines today, here are 25 questions I am frequently asked to address by those who hear me speak in a live audience setting. In addressing them here, I hope to provide you with a quick reference guide for your own benefit or the benefit of others you are helping to understand such issues.

1. "What exactly do you mean by
the term, ‘multi-ethnic’?”

In short, I intend it as
general and inclusive of ethnic, economic, educational and generational diversity
within a local church. In fact, I believe that ethnic and economic diversity
are two sides of the same coin and that educational privilege is most often a
factor of economics. So when I'm talking about a multi-ethnic church, I’m
thinking of one that reflects diversity in a variety of forms beyond ethnicity.
In the introduction to my first book, Building a Healthy Multi-ethnic Church,
I provide a more thorough explanation of the term from my perspective and also
explain why I use it, and not “multi-racial” or “multi-cultural,” when speaking
of a diverse congregation.

2. What defines a church as
“multi-ethnic?” How is it measured?

Leading researchers and
sociologists in the Multi-ethnic Church Movement, such as Michael Emerson,
Christian Smith and George Yancey, define a multi-ethnic (or, multi-racial)
church in terms of an 80/20 rule. In other words, when a congregation reaches
20% diversity, they will describe it as being multi-ethnic/multi-racial. For
example, that 20% could represent White people in an African American church;
or it could represent a more general population that is 10% African American,
5% Latino and 5% Asian in a congregation that is otherwise 80% White. In either
case, that’s where they draw the line because as sociologists, they understand
that when a population reaches 20% diversity in any organizational setting –
whether in a business or a school, a city, state, nation, church or other
association of any kind – its culture will be forced to change or adapt for its
own survival and growth. So that's
where and why the sociologists see a significant tipping point at 20%; and I
most certainly understand.

For practitioners like
myself, however, this bar is practically too low for our purposes; indeed, we
seek much healthier percentages of diversity both to manifest and mature the
vision. And while 20% diversity is certainly a worthy goal or achievement for
any congregation, it will not eliminate the perception of homogeneity for
minority seekers entering the doors for the first time.

Beyond the congregation, we
must also consider the diversity of leadership when measuring the multi-ethnic
nature of a local congregation. For a church’s willingness to empower diverse
leadership - not only in the pulpit or on the platform, but also in positions
of responsibility and power throughout the whole - is clearly a measure of
health and significance in this regard. However, let me be clear: measuring the
multi-ethnic-nature of a church is not at all about quotas; rather, we should
measure the heart and intention of leadership. In other words, a theoretical
continuum of transformation exists where on the one side there are churches
that don't want anything to do with others not like them and on the other side,
the unity and diversity of heaven. In between these two extremes, there’s a lot
of room for us all to progress! The aim of a healthy multi-ethnic church, then,
is to consistently demonstrate its heart for all people, one that reflects the
love of God for all people to the best of its ability.

Therefore in the end,
whether we’re talking about the diversity of the congregation or its leadership
team, perhaps the most important thing to measure is a church’s intentionality
in both word and deed. Beyond that, we must trust God for Ethnic Blends.

3.
"Isn’t it enough to reflect the local community in terms of diversity?”

More often than not, it’s
White pastors who will ask this question and have as their goal a church that
reflects (in percentages) the demographic make-up of the community in which
they minister. And while I certainly understand the sentiment, it’s not a
mindset I recommend you embrace or espouse in seeking to build a healthy
multi-ethnic church.

In the first place,
minority pastors will rightly point out that White pastors (though
well-meaning) may sing a different tune if and when demographics in their
community shift. In other words, such a statement provides spiritual cover for
many pastors in support of the status quo and so long as their own people
represent the majority culture. But what might these same pastors say when the
neighborhood changes; if, for instance, the majority of people living within it
become Latino or Black? Or what if a church hires a minority pastor? Will they
remain to follow?

Beyond this, such a mindset
is too limiting when considering the church as a reflection of the community.
For instance, I was speaking in San Diego recently when a pastor raised the
issue: "I'm in a county that's 97% White," he said, implying that it
was impossible for him to pursue the multi-ethnic vision. Yet, I reminded him
that we should be concerned with economic, educational and generational
diversity, as well. Indeed in every town, someone owns the shop and someone
sweeps it! “So how,” I asked, “is your church attempting to accommodate those
who may not have the same socio-economic status or educational background as
the majority of your people?”

The point is we cannot
overlook such things in seeking to build a healthy multi-ethnic church.

4. "Is there one dominant culture
in a multi-ethnic church or does it develop a culture all its own?"

While there may be a
majority of people from a particular ethnic or cultural background, there is no
dominant culture in a healthy multi-ethnic church. In other words, no one
culture – majority or not – should be allowed to shape the whole to the
exclusion of others or to exercise influence with their own preferences in
mind.

Having said that, I am not
at all suggesting that people “check their cultures at the door.” In fact in
heaven we're told that there will be people of every nation, tribe, people and
tongue singing and worshiping God together with one voice (Revelation 7:9).
This is our goal, as well: diverse individuals walking, working and worshipping
God together as one for the sake of the gospel.

So then, we’re not at all
trying to eliminate culture from the equation; rather, we seek to accommodate
various forms, traditions and expressions of diverse cultures into the very
fabric of Mosaic. And by so doing, I suppose, we have developed (like all
churches) a culture or climate uniquely our own; that is, our own ethos and
values, our own understanding and way of doing things, etc. In fact, this
unique development of culture or climate within a church was really at the
heart of the Homogenous Unit Principle as it was first defined, and long before
it was co-opted to address only issues of race and class. But that’s another
story!

5.
What’s the difference between a “homogeneous church” and a “segregated church?”

I've honestly never thought
too much about the difference, although I’ve heard both terms thrown about
loosely. In pausing to consider this, I suppose some speak of a “segregated
church” implying that it is so intentionally; whereas others, in speaking of a
“homogeneous church,” simply recognize that is perhaps for other reasons
including location, worship style or philosophy of ministry. Indeed, I believe
(by these definitions) that most churches are not so much “segregated” as they
are “homogeneous,” philosophically applying the Homogeneous Unit Principle in
order to grow the church quickly. If there's any nuance in the terms, then, I
believe it is one of intentionality. However, most people probably use them
interchangeably and don't think too much about it.

6. “Isn’t there a need for
ethnic specific congregations ministering to 1.0s?”

Of course, this has been
the conventional wisdom for longer than most can remember. And I understand
both the need and desire to become incarnate in a culture for the sake of the
gospel; that is, in order to reach it through language, music, tradition or
custom. Indeed, some will argue, Isn’t
this what Jesus did?

In a word, yes.

But think about it: the
specific focus of Christ’s ministry was (in terms we understand today)
evangelism and discipleship among the Jews, the foundation upon which others
would later establish local churches inclusive
of Gentiles. In other words, when evangelism and discipleship is selectively
the goal, absolutely go for it! Knock yourself out in extending the love of God
to individuals and/or entire people groups. But if you intend to take the next
step forward, that is to launch or lead a local church, recognize that the New
Testament in no way allows for such exclusivity as an option. Rather, the local
church is to reflect the love of God for all people in very real and tangible
ways beyond race or class distinctions. And it’s the responsibility of pastoral
leaders to ensure that it is so.

7. “What about the church in
Jerusalem?”

You mean the one who’s
leadership was commanded to go – that is, to lead the church - into all the world and to make disciples of all nations, baptizing them in the name
of the Father, Son and Holy Spirit … into His love and into His church? You
mean the homogeneous church that God then had to persecute in order for those
involved to obey His command and to leave Jerusalem, that is the city and
culture in which they were most comfortable, for the sake of the gospel? The
one whose witness and model was later surpassed by the diverse and
missions-minded church at Antioch, led by none other than Paul, himself; the
chief architect of all that was and remains the church as Christ intended it to
be?

8. “Okay, I get your point. Are you saying, then, that
ethnic specific churches are somehow wrong or bad?”

No; only that the purpose
should be short-term evangelism and discipleship of 1.0s, for instance, and not
the entrenchment of mindsets and attitudes that justify the long-term
exclusivity of an entire congregation. And it’s the long-term that such
churches would do well to keep in mind.

For instance, ethnic
specific churches in the United States have at least two issues to deal with
which are fundamentally problematic and better addressed within the context of a
multi-ethnic church.

First, as a Korean pastor
once told me, these churches can unintentionally divide the family. For
instance, let's say a man - an American soldier – meets and marries a Korean
woman while stationed overseas, and they then come to America. Assuming they
are believers, and in most instances, the Korean woman will look for a Korean
church to attend. Furthermore, let’s say the American only loves the woman, and
not necessarily the culture; that is, he does not speak Korean, understands very
little about their customs and cannot bring himself to eat Kimchi!

Now certainly, he is
willing to pursue cross-cultural competence in these and other areas for her
sake, and with this in mind sometimes attends “her” church. But overtime, she
ends up going alone and he finds his own church, or stops going altogether.

In formally partnering or
outright merging with a multi-ethnic congregation, such a situation can be
avoided altogether by visionary church leaders concerned for both individuals
and the people groups they represent.

And of course
statistically, ethnic specific churches tend to lose their second and third
generations over time. In other words, they are often ill-equipped
philosophically or practically to serve the needs of children growing up in the
United States going to school in diverse environments, speaking English and in
so many other ways, Americans by the time they are of the age to make their own
choices regarding church. Ultimately, then, the church risks its overall health
and long-term potential for growth in an increasingly diverse society.

9. "How do you deal with the
differences in language?"

Currently about twenty
percent of our Sunday morning attendance is Latino; consequently, we are a
bi-lingual church. How I wish at times, though, we were like some of my
colleagues in the bigger cities dealing with even more significant language
groups within the church! Yet by and large, we all do similar things. So, for
instance, our signage, our bulletins, even the slides and power points used in
worship, etc., are all produced in English and Spanish. And we provide for
simultaneous translation for individuals, delivered over transmitters and
headsets, much like the United Nations. In addition, we accommodate the Deaf
and Hard of Hearing community by providing interpreters in the 10:45 am service
and even, their own screen.

10. "How many services do you have and do you
provide translation at each one?”

Currently, we have three
services and, no, we do not provide translation at each one. The message at
9:00 am is delivered in English without translation. At 10:45 am, we provide
Spanish and ASL interpretation as described above. And at 12:30 pm, the message
is delivered in Spanish without translation.

11. "Are the messages the same at all three
services?”

Yes in passage and
principle; but who delivers it changes from week to week and from morning to
afternoon. For instance, we have three English speaking teaching pastors
(White, Asian and African American) and three Spanish speaking teaching pastors
at Mosaic. On a rotating basis, one of the English speaking teaching pastors
will speak on any given day at 9 am and 10:45 am, while one of the Spanish
speaking teaching pastors will speak the same day at 12:30 pm. As mentioned, the
message he delivers at that time will be the same in passage and principle as
the one delivered in the two morning services’ yet he can illustrate or explain
it beyond that in any way he wants. In other words, the message at 12:30 pm is
not identical but fraternal in nature, though essentially people at all three
services have heard the same thing.

12. "How do you make that work?”

On Monday afternoon, the
two individuals that will be speaking on the following Sunday, meet to discuss
and determine the specific direction of the message. At that time, they lock in
the key text and principles they’ll want to communicate in line with the
overall theme of the current series. In addition, they may touch base again on
Thursday after they have had time to think more about it. Finally, the
Spanish-speaking pastor may attend one of the morning services to hear his
English-speaking colleague’s message before the 12:30 pm service.

13. "What about the music?”

Music at the 12:30 pm
service is led by a Latino worship team and differs in set, style and feel from
the music provided at the 9:00 am and 10:45 am services.

14. “How do you handle differences or
preferences in music and preaching styles?”

In terms of the pulpit, I
was already a big proponent of team teaching prior to planting Mosaic; that is,
a situation in which a church empowers two or three different pastors to share
the responsibility of preaching from week to week. When applied in the context
of a multi-ethnic church, I have found that it brings a whole new level of
blessing, diversity and strength to that area of the ministry.

Currently at Mosaic, our
teaching team includes an African American (Steven Weathers), a Chinese
American (Harry Li) and a White American (me). On a rotating basis then, one of
the three of us will teach (in English) at the 9:00 am and 10:45 am services
from week to week. In addition, we have two Latinos on staff (Cesar Ortega and
Osmani Silva) who are very good teachers also and who share our vision, values
and theology. Together with another Hispanic member of our church (Alberto
Acacio), they are responsible for teaching (in Spanish) at the 12:30 pm service
each week.

Likewise in terms of music,
the style and format varies from week to week at Mosaic, as does who’s leading.
The value is to promote a spirit of inclusion and, as well, to pursue
cross-cultural competency in and through our worship as best we can. Of course,
we are dependent on the gifts, talents and abilities of those who are available
to us at any given time; and church planters will be limited in this regard at
the start. Yet even after a multi-ethnic church is fully developed, you may
never be able to consistently represent all of the various traditions within
your congregation. Getting to the point where more than one style of music is
part of the flavor of your church, however, is essential to communicating who
you are and what you value to others and, ultimately, to attracting them to the
vision.

One way or another, you
will have to consistently communicate with your body, teaching them to remember
that when it comes to music “…it’s not at all about what you like or prefer;
rather, it’s about creating a church for all people according to the will of
Christ and about others coming to know Him as we do.”

15.
“You make a distinction between revitalization and transformation when speaking
of the multi-ethnic church; what’s the difference?”

I use the term
revitalization to describe the work of restoring local churches in decline or
otherwise dead in the water through the multi-ethnic vision. When I speak of
transformation, I am describing the work of establishing the vision in an
existing and healthy, but otherwise homogeneous church. Together with church
planting, these two concepts are thoroughly discussed in chapters 11-13 of my
book, Building a Healthy Multi-ethnic Church (Jossey-Bass/Leadership
Network, 2007).

16. “So planting, revitalizing
or transforming; which is easier?”

Obviously, each comes with
its own set of opportunities and challenges, and I don't know if you can say
that any one of them is easier than the other. I suppose it depends on one’s
perspective at any given moment.

In planting a church you
begin from scratch and therefore, can clearly articulate the vision for each
and everyone who comes right from the start. And of course, you don't have to
deal with transformational issues such as established DNA that has to be
re-encoded, individuals who did not sign-up specifically for the journey, or
existing staff who may or may not get it, etc. Nevertheless in a
transformational situation, infrastructure is already well-established: there
are people, programs and facilities that can instantly be reconfigured to
promote and establish the new direction. And if you are one who has planted a
church before, you know the struggle to find good people, solidify leaders and
obtain the necessary resources not only to survive, but more importantly to
thrive in the years ahead. Man, I don’t
miss those days at all!

In some cases, then,
revitalization may offer the best of both worlds: a measure of stability and
people longing to see “their” church renewed. On the other hand, they may be
the very ones holding it back!

So, pick your poison!

17. "If you are planting a church, how can you
diversify from the start?"

I’m often asked this
question by those who know that we made a decision early on not to launch
Mosaic formally until individuals representing three different cultural
backgrounds could be paid. Beyond that, it speaks to attracting diverse
individuals to the church. So let me address both concerns.

In terms of staffing, it’s
so important to “put your money where your mouth is” right from the start. Yet
how can this be done in a church-planting situation? In our case, those of us
who first came on staff raised money like missionaries. By so doing, we were
not only able to empower diverse leadership immediately, but also to devote
ourselves fully to chasing the dream without wondering where our next meal
would come from! Indeed when planting, there are few other ways to so quickly
build or diversify a vocational staff team. This also allowed us to open the
church with a visible display of our intentions, which in turn helped us to
more quickly attract diverse members to the church.

Overtime, then, the
offerings grew and we were able to capture the salaries through a budgeting
process. However, some who are currently on our staff – including me – still
generate a portion of their compensation from outside the church. This enables
us to stretch the internal dollars even farther.

The other thing to keep in
mind is that not everyone functioning in a position of leadership,
responsibility and authority must (or should) be paid. And you will limit the
development of your multi-ethnic efforts if you do not empower the laity, as
well. Of course Paul spent time in bi-vocational service and likewise, we
empower a number of people to serve in high levels of leadership at Mosaic –
including as members of our staff – who are not paid a dime. In such ways,
then, you can diversify both your leadership team and your congregation right
from the very start.

18. “Do you advertise the diverse nature of your church?”

Interestingly, we have
chosen from the very beginning not to advertise the church as you might
otherwise expect, but rather to allow it to grow through word of mouth. When we
have advertised, we have done so almost entirely by reaching out
evangelistically through Latino and Asian publications in our city. I think
this has helped us to grow diverse in a way that has not been otherwise forced.
It has forced us to depend on God to make the dream come true in His way and in
His time.

19. “How critical to achieving the vision is a diverse
staff or leadership team?”

I can't underemphasize it
enough! Basically, credibility begins and ends in what is modeled from the top.
If diverse leaders cannot walk, work and worship God together as one, there is
little hope that a diverse congregation will be able to either.

20.“What about churches whose membership is diverse but whose leaders are not?"

Well
I see them as on their way, yet having some way to go in truly becoming a
multi-ethnic church for the sake of the gospel. Indeed, I encourage them to
press on to maturity in this regard. For reasons I have previously discussed,
empowering diverse leadership is the third core commitment of building a
healthy multi-ethnic church.

21. “How can you find diverse
people to join your staff without knowing any?”

You’ll have to get beyond
your own circle of friends and go outside your sphere of influence in order to
do so. Begin by inquiring as to what churches in your city – different from you
in race or class - share a similar theology, vision, mission, values and
passion for Christ. Secondly, contact the pastor or existing leader and arrange
a to meet them, preferably over a meal. When you first meet them, greet them
with humility and respect. At some point, then, share your heart and vision for
developing a multi-ethnic church. Invite their thoughts and more importantly
their blessing. Assuming you connect, ask them to consider their own contacts
and recommend others for you to call. In such a way, you will begin to find
your way to diverse men and women of peace who share your heart and vision for
the church, as well as your theology. In fact, this is how we found Steven
Weathers (African American) who is currently one of the teaching pastors at
Mosaic.

Of course, you can also
reach out to those you know and trust across the country asking them to connect
you with diverse others they know and trust. In so doing, you can expect to
find your way to potential candidates.

Keep in mind, however, that
even if no potential candidates come from such inquiries, it is equally
important for you to begin and later build upon new relationships you initiate
with diverse leaders in your city or throughout the country that you contact.

22. “What have you learned through
sharing the vision with others?”

I think one thing I’ve
learned is to be more gracious in my presentation, and more patient with other
who aren't yet there in terms of understanding the Biblical mandate or
multi-ethnic nature of the New Testament church. In the early days, I think I
unintentionally offended people by casting the vision in a way that may have
been seen by some as condemning of other congregations that weren't doing it
the way we were, or understanding it the way we did, etc. Likewise, I have
learned that it’s not my job to deconstruct the understanding of others, only
to promote the vision as best I understand it and more importantly, to lead out
in example beyond explanation. I have also come to understand that it’s not an
either/or but a both/and in terms of developing diverse communities within our
own multi-ethnic church.

23. “Shouldn’t the church focus on
personal salvation rather than social issues?”

Shouldn’t the church focus
on both? I mean beyond the great commission (Matthew 28:19, 20), we have also
been instructed to care for orphans and widows (James 1:27), to do justice and
love kindness (Micah 6:8) and to recognize the sanctity of life (Psalm
139:13-16), etc. In other words, it’s not an either/or in my mind, but a
both/and.

Having said this, I’ve made
it clear in both writing and speaking that I’m not promoting or pursuing the
multi-ethnic vision simply because Tiger Woods is bi-racial and somehow
reflects the changing face of America; or because Rodney King once petitioned
us all to get along; or because neighborhoods are changing and by the middle of
the twenty-first century, one in two people in the United States will not be
White. Rather, it’s because I believe the unity and diversity of the
multi-ethnic local church – an authentic and tangible display of the love of
God for all people – provides us the most effective means for reaching the
world with the gospel, as made clear by none other than Christ himself on the
night before he died (John 17:20-23). In other words, the intrinsic desire of a
healthy multi-ethnic church, its very motivation, is to see people come to know
Christ in a personal way.

May I also reiterate that I
do not believe a healthy multi-ethnic church should be focused on
racial-reconciliation, but rather on reconciling men and women to God through
faith in Jesus Christ and on reconciling individuals collectively to the
principles and the patterns of the New Testament local church. If we make these two works of
reconciliation our priority, we can expect that many wonderful blessings will
follow including such things as racial reconciliation and community
transformation.

24. “What about undocumented
immigrants? How do you deal with this issue?”

Of course, there’s a lot of
confusion, emotion and misunderstanding concerning this issue, both within the
Christian community and society as a whole. But concerning the church, here’s
basically what you need to know.

A. As a pastor,
you are under no legal obligation to ask or to know whether or not those you
serve have legal status in this country.

B. As a pastor,
you are under no legal obligation to ask or to know whether those who
voluntarily serve the church have legal status in this country.

C. As a church,
you are legally free in every way to serve the spiritual, emotional, material
or physical needs of individuals regardless of their immigration status in this
country.

D. As a church,
you are legal bound to ask for documentation when pursuing someone for hire.

E. As a church,
you cannot knowingly hire someone who is undocumented.

Therefore, outside of the
times we’ve had to turn good but otherwise undocumented applicants away through
the hiring process, we have not restricted our ministry to individuals - or the
ministry of others within the church - in any way based on what we may know
about their legal status.

25. “Are there any tools
you've used to check the demographics of your city?”

Yes; and of course, thanks to the Internet such
information is only a click away. You can go right to the source by visiting
the U.S. Census Bureau’s website at www.census.gov. On their home page, click
the link “American FactFinder” and type the name of your city in the search
window. It’s that simple. Or if you prefer a less clinical view of things,
MuniNet Guide (www.muninetguide.com) is another great source for demographic
information. Simply type the name of your city in a search window right on
their homepage, and you’re on your way.